Colonisation by military conquest entails an element of moral regression on the part of the invader, and thereafter cocnsistently complicates any simple-minded notions of what might qualify as ‘progress’. In a situation in which two colonial powers foregoing most ethical considerations had, without consulting the party principally affected, agreed to the wholesale appropriation of African labour at exploitative rates in exchange for rail traffic to a port city that otherwise might not stand up to open capitalist competition, the past and the present were not that easily divided.

Where foragers stoically accepted occasional hardships, farmers persuaded themselves that things could always be better if they worked a little harder. Farmers who put in the extra hours would, over time, usually do better than lazier ones who only ever made contingency for the one or two risks they considered to be the most likely. Thus among the Ju/’hoansi’s farming neighbors along the Kavango River the wealthiest ones were usually the most risk-averse—those who worked hardest to build good enclosures to protect their cattle and goats from predators at night; who spent long summer days diligently chasing birds, monkeys, and others drawn to their fields; who planted their seeds a little deeper; who went to the trouble of dragging bucketloads of water from the river to irrigate their crops just in case, as occasionally happened, the rains arrived late.

Gogosoa reportedly had fifteen huts and at least 1600 cattle and sheep. He had shown these to some Dutch men sent by the commander to trade copper wire in exchange for a calf and a cow. Autshumato served as interpreter in the trade. Later, the Dutch found it difficult to trade their copper and tobacco with Gogosoa, blaming the impasse on Autshumato. Due to this deadlock, there were even thoughts of sending Autshumato and his family to Robben Island, as the Dutch thought this would unlock bartering with Gogosoa people. Subsequent trades became even more difficult, with Autshumato accused of advising Saldanha Khoe to demand more copper for livestock. At the end of November, in Autshumato’s absence, the company bought nineteen sheep from the Khoe from Saldanha in exchange for copper wire and tobacco. A sheep cost about six to seven stuivers.

One of the fascinating stories of formerly enslaved people who started trading on their own and building wealth is that of a woman called Angela from Bengal in India. Angela was also known as Angila, Ansiela, Ansla and Hansela. She had arrived in the Cape together with her husband and three children, shipped to the Cape by a Batavian landdrost, Pieter Kemp. He then sold the family to Van Riebeeck. In 1662, Van Riebeeck sold Angela to Abraham Gabbema was promoted to a post in Batavia. He then liberated Angela and her three children. No mention is made of her husband from India. After she was freed, Angela was given land in Heerestraat with a title deed signed by one Cornelis van Quaelbergen. Part of the conditions for liberation included understanding and speaking the Dutch language, being a confirmed Christian and a member of a church.

Black people could buy land at £1 an acre and they could buy farms from white farmers. Many Africans had adopted the plough and advanced methods of cultivation that missionaries wanted to instil. Tini Maqoma, the son of the Xhosa warrior Maqoma, outperformed his white neighbours in cultivation. He produced maize and grain that was in contrast to the ‘white man’s weed’. In 1876, one of the sons of Chief Stokwe bought a farm containing Fort Willshire for £1 800 as part of a strategy to get back the land.